English
Offerings arising from wisdom, offerings with various flavors, and offerings that please the mind through touch. Then, offer praise to each deity individually, as before. Third, confession. Then, to dispel obstacles to accomplishment, perform confession: Hūṃ. In the pure Dharmakāya of wisdom equality, due to the power of ignorance, emanated bodies for the benefit of beings. To counteract that, vows of the victorious ones are taken. Whatever conflicts with the hearts of the victorious ones' maṇḍala, please, compassionate ones, forgive me. Thus, recite the confession of vows and the hundred-syllable mantra. Fourth, urging accomplishment: Oṃ. Wisdom king, body, speech, and mind, qualities and activities are wondrous. In that very moment, unite, in that very moment, grant it to me. By reciting this, from the hearts of the father and mother, the syllable Ja is uttered and emanates. From Ja, it transforms into an iron hook. The iron hook draws the unmoving one from the hearts of the father and mother in the center. Like a king moving, the retinue involuntarily trembles. By urging the unmoving one, the deity in front, along with the palace, transforms into a path of light and dissolves into me. Meditate that oneself becomes the maṇḍala of the body mudrā, extremely clear and radiating light. When it is so clear and the samādhi is stable, it is also recitation, it is also practice, and it is also accomplishment. Regarding the meaning of "that is the five maṇḍalas," it is not like the Sarvabuddha Tantra, nor like the Lasso Sutra. Here, it is arranged like the Galpo of the Maṇḍala Heruka and the Transcendent Sutra. If one wonders, what is the need for a peaceful maṇḍala? For the purpose of reciting for the accomplishment of great power, one should train the mind in those things mentioned above. That is the meaning. Complete. ༈ ༢༽. For the activity of pleasing the wrathful deity, in terms of language meaning, in the thirteenth context combination, for the purpose of accomplishing the practice, the occasion of specifically showing the means of generating the wrathful deity. Among the nine leisures, it is the leisure of compassionate activity. Among the six limits, it is the practice of samādhi. Among the two resources, it is samādhi. Among the nine authorities, it is the authority of activity. It is shown with five meanings: the activity of transforming the place from peaceful to wrathful, and the activity of inviting and offering, and the activity of presenting recitation, and urging the mind
Chinese
以及以令欢喜的事业，和以结合与度脱的供养令欢喜的事业。1） 关于从寂静转为忿怒的处所之事业有两种，即处所转变的关联必要，以及处所转变的方法。 那么，什么是处所转变的关联必要呢？ “为了取得殊胜成就与智慧。” 如是说。 那么，关联是： 之前在寂静的坛城上修习，所以亲近有关联。 意义是： 在忿怒的坛城上进行修持，因此，为了立即以非常接近的身语意之殊胜成就，瑜伽士的殊胜智慧之力取得，所以有必要。 那么，处所2）转变的方法有两种，即瑜伽修行者的装饰标志转变，以及从寂静转为忿怒的处所。 那么，1）什么是瑜伽修行者的装饰标志转变呢？ “以超胜的标志来标示。” 如是说。 也就是说，瑜伽修行者们，为了与智慧本尊，光荣饮血本尊诸神一致，进入方便与智慧的结合，以从下乘超越的八种超胜标志来完全标示并加持。 那么，八种超胜标志是： 大象的湿皮，人皮的披肩，老虎的围裙，蛇的束带，颅骨的念珠，血的堆积，大灰的圆点，以及油的漩涡。 那些的意义是： 为了对治愚痴，贪欲，嗔恨，我慢，嫉妒，以及大恐怖的集合，以及以慈悲不舍弃众生，以及为了掌控菩提心。 金刚持与业之羯磨，在金刚持的身上穿戴八种光荣的装饰，那也是嘿汝迦的要点。 大象的上衣穿在身上是这样说的： 吽。 降伏魔众，大力的殊胜乘之庄严，以十力降伏他方魔军的标志。 贬损的殊胜者们，在意义的手印中显现。 见解的立足点，真理不变。 然后，人皮的上衣穿在身上是这样说的： 人皮湿润的披肩的上衣这
English
and the activity of pleasing with offerings of union and liberation. 1) There are two activities of transforming from peaceful to wrathful places: the connection requirement of place transformation and the method of place transformation. What is the connection requirement of place transformation? "In order to obtain supreme accomplishment and wisdom." It is said. So, the connection is: Having practiced in the peaceful mandala before, the approach is related. The meaning is: By practicing in the wrathful mandala, it is necessary to immediately obtain the supreme accomplishment of body, speech, and mind, and the power of the supreme wisdom of the yogi. So, there is a need. Then, there are two methods of transforming the place 2): transforming the ornaments and symbols of the yoga practitioner, and transforming from a peaceful to a wrathful place. Then, 1) what is the transformation of the ornaments and symbols of the yoga practitioner? "Marked with superior symbols." It is said. That is, the yoga practitioners, in order to be in accordance with the wisdom deities, the glorious blood-drinking deities, enter into the combination of skillful means and wisdom, and are fully marked and blessed with eight kinds of superior symbols that surpass the lower vehicles. Then, the eight superior symbols are: wet elephant skin, human skin shawl, tiger apron, snake belt, skull rosary, accumulation of blood, large ash dot, and oil swirl. The meaning of those is: In order to counteract ignorance, desire, hatred, pride, jealousy, and the great assembly of terrors, and with compassion not abandoning sentient beings, and in order to control bodhicitta. Vajradhara and Karma of action, wear eight glorious ornaments on the body of Vajradhara, which is also the key point of Heruka. Wearing the elephant's upper garment on the body is said like this: Hūm. This is the ornament of the supreme vehicle, the great power of subduing demons, the symbol of subduing the demonic forces of others with the ten powers. The supreme of the degraded ones is revealed in the mudra of meaning. The viewpoint is established, and the truth is unchanging. Then, wearing the human skin upper garment on the body is said like this: This is the upper garment of the wet human skin shawl.
Chinese
以戒律的华丽衣裳为根本，五种支分、五种容器是佛母的权能，不退转的菩提心被视为庄严。然后是穿上虎皮裙的祈请文，这样说道：威严勇猛吞噬者的虎皮下裙，不怀怯懦，超越了二边的圆满。不会舍弃，以智慧和慈悲摄持，无始无终地救度并吞噬。然后是用蛇串装饰身体：威猛灵活的蛇串，因其威严而压倒魔军，灵活的肢体缠绕是佛母的姿态，将五毒置于掌控之中，并将恐怖的姿态视为庄严。然后是用颅骨鬘装饰身体：干湿颅骨和人头，是获得忿怒尊三身权能的标志，是三乘贪执的真实基础，是救度所有众生脱离三毒的权能。然后是用红色的明点装饰身体：吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。执着于贪欲之相的血红明点，因沉溺于所缘而置于身体之上，不执着的莲花眼镇压着大地，因此慈悲被视为贪欲的庄严。然后是用大灰的明点装饰身体：调伏的行事业以庄严施舍，是将恐怖的行事业视为庄严，字母轮坛镇压着大地，也是轮坛显神通的处所。然后是用酥油的图案装饰：光辉、胜义、精华的庄严，转化为精华后，功德光辉闪耀，作为庄严而置于身体之上，是镇压一切光芒之地的标志。如是说道：克罗达尼拉卡阿毗辛察玛哈阿(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，向一切宣说并加冕。然后金刚国王也应以八种装束为所有修行者灌顶并加持。如此，所有修行者以殊胜的标志为特征，从寂静转为忿怒有两种方式：同时转变和逐渐转变。那么，什么是同时转变呢？如经中所说：从先前之处转变，应在尸陀林中观察。也就是说，观想自己为世尊不动佛的身相，从那上面生起猛烈的智慧之眼，菩提
English
With the magnificent garment of discipline as the foundation, the five limbs and five vessels are the power of the Mother. The irreversible Bodhicitta is shown as an adornment. Then, the prayer for wearing the tiger skin skirt says: This lower garment of the fierce, devouring tiger, possesses no timidity, transcends the completion of both extremes. It does not abandon, gathers with wisdom and compassion, liberating and devouring without beginning or end. Then, adorning the body with a garland of snakes: This garland of fierce and supple snakes, with its great splendor, subdues the armies of demons. The supple limbs entwined are the form of the Mother, subduing the five poisons and showing the terrifying form as an adornment. Then, adorning the body with a garland of skulls: Dry and wet skulls and heads, are the signs of obtaining the power of the three bodies of the wrathful ones. It is the true basis of attachment to the three vehicles, the power to liberate all beings from the three poisons. Then, adorning the body with drops of rakta: Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). These drops of red blood, holding the form of attachment, are placed on the body because of indulging in objects. The unattached lotus eyes suppress the earth, therefore compassion is shown as the adornment of attachment. Then, adorning the body with drops of great ashes: The taming activity is given as an adornment, showing the terrifying activity as an adornment. The letter wheel mandala suppresses the great earth, and it is also the place for the wheel to perform miracles. Then, adorning with patterns of ghee: This adornment of splendor, ultimate meaning, and essence, having become essence, the qualities and splendor blaze. Having placed it as an adornment, it greatly adorns the body. It is the sign of suppressing the place of all light. Thus it is said: Krodhani Laka Abhiñca Maha A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), proclaiming and enthroning to all. Then, the Vajra King should also empower and bless all practitioners with the eight articles. Thus, all practitioners are marked with the signs of excellence, and there are two ways to transform from peaceful to wrathful: simultaneous transformation and gradual transformation. So, what is simultaneous transformation? As it is said in the scriptures: Transforming from the previous place, one should examine in the charnel ground. That is to say, visualizing oneself as the body of the Bhagavan Akshobhya, from that very self, generating the fierce eye of wisdom, Bodhi.
Chinese
因为心无任何所是，却显现为一切。清净的宫殿本身，在变成大尸陀林宫殿的内部，将四十二尊佛，修持为吉祥饮血尊众，于大智慧的虚空中，为了使显有本来成佛，导师金刚萨埵亲口宣说了这些。 便各自变成各自的种子字，在各自的位置上，如劫末之火般燃烧。从各自的心咒中念诵四种事业，将五部佛父佛母，转变为五部饮血尊父佛母。八大菩萨为 कौरी 等八尊，八大明妃，सिध 等八尊，六能仁和四门神为十忿怒尊，真实门母，意和法、智慧菩萨和菩萨母，连同眷属自在母，刹那间转变，显现为各自的身相，也要进行灌顶和加持。 其次，2）逐渐转变有两种：器世界宫殿的处所转变，和有情世界诸神的坛城处所转变。1）其中，器世界宫殿的处所转变也有两种：五大自在母和宫殿。其中，1）如何转变五大自在母的处所呢？如前所说，转变处所，应当观想为尸陀林之地。如是说，那也是自身观想为不动的薄伽梵，以其慈悲智慧之眼，一次观照三有。看到以寂静无法调伏，而以忿怒可以调伏，为了调伏和降伏器世界，自己以气息唱诵吽声之歌，以智慧慈悲一次观照，从毛孔和鼻孔中，放射出如火焰般燃烧的智慧光芒，使五毒炽燃的凶猛之火全部平息，成为智慧之
English
Because the mind is nothing whatsoever, yet appears as everything. The pure palace itself, inside becoming the great charnel ground palace, practicing the forty-two Buddhas as the glorious assembly of blood drinkers, in the expanse of great wisdom, in order to make appearance and existence primordially enlightened, the teacher Vajrasattva himself spoke these words. They each transform into their respective seed syllables, and in their respective places, blaze like the fire at the end of an eon. From the heart mantras of each, reciting the four activities, transform the five Buddha families, father and mother, into the five blood-drinking families, father and mother. The eight bodhisattvas are the eight beginning with Kauri, the eight vidyādharīs, the eight beginning with Sidha, the six Thubpas and the four doorkeepers into the ten wrathful ones, the actual doorkeepers, mind and dharma, wisdom bodhisattvas and bodhisattvas' mothers, along with the retinue of the powerful mothers, transform in an instant, appearing as their respective forms, and also perform empowerment and blessings. Next, 2) Gradual transformation has two aspects: the transformation of the place of the container world palace, and the transformation of the place of the contents world into the mandala of deities. 1) Among these, the transformation of the place of the container world palace also has two aspects: the five great powerful mothers and the palace. Among these, 1) How to transform the place of the five great powerful mothers? As said before, transform the place, and contemplate it as a charnel ground. As it is said, that is also because the self, visualized as the Unmoving Bhagavan, with the compassionate wisdom eye, looks once at the three realms. Seeing that what cannot be subdued by peaceful means can be subdued by wrathful means, in order to subdue and humble the container world, one sings the song of the Hūṃ sound with one's breath, and with wisdom and compassion looks once, from the pores and nostrils, rays of wisdom light shine forth like blazing fire, pacifying all the fierce fire of the five poisons, becoming wisdom.